• Journal of Physiology & Pathology in Korean Medicine
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• 제18권6호
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• pp.1598-1601
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• 2004

I studied on the dual principle the negative-positive toward 'the motion of Taijiquan'. The results are as follows. The grade of comprehension on the dual principle for the negative-positive for human-body is equal to the comprehension on Taijiquan. YeoBiSae is judged abstractly for the image of MuGeug and GiSae for the image of TaeGeug on the motion of Taijiquan progressing program. The motion of Taijiquan is divided up the extension and contraction. In the motion of Taijiquan, the extension exercises make use of positive energy and DogMaeg(독맥), the contraction exercises make use of negative energy and ImMaeg(임맥).

• Journal of the Architectural Institute of Korea Planning & Design
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• 제34권7호
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• pp.107-118
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• 2018

Taegeuk is Korea's flagship pattern, which has been handed down over centuries. During the Joseon era, it had an influence on all places such as the left side of the building and arrangement. In addition, Taegeuk was a bowl which contains the philosophy of right now. In Neo-Confucianism, it was understood that yin and yang were divided into five elements and created the universe. In buildings, Taegeuk was mostly used as decoration on the stylobate and doors. Taegeuk contains the fundamental thoughts about the creation of the universe. In architecture, it plays the role of a bridge between spaces. In ancient times, it was used as byeoksa. Entering the Joseon era, it played a role as a border. In the late Joseon dynasty, it was important in protecting the country. A Taegeuk pattern varies in diverse shapes to represent its dynamic aspects. After passing through many different stages, it developed into the pattern of today.

• Korean journal of applied entomology
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• 제63권1호
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• pp.5-11
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• 2024

In this study, the Korean Thyas has been reviewed. We firstly described a species, Thyas coronata (Fabricius, 1775), including detailed illustrations of adult specimens and their reproductive organs. Additionally, we have provided taxonomic diagnoses and distributional information for all Korean Thyas species.

• 대한근관절건강학회:학술대회논문집
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• 대한근관절건강학회 2003년도 제18회 춘계 학술대회
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• pp.97-97
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• 2003

• Nuclear industry
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• 제36권4호
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• pp.28-32
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• 2016

아랍에미리트(UAE)가 바라카에 건설 중인 원자력발전소를 언론에 최초 공개했다. 바라카원전은 한국전력이 주 계약자로 총괄 수행 중인 한국 최초의 해외 원전 사업으로, 중동 지역 최초의 원전이다.

• Proceedings of the KSEEG Conference
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• 대한자원환경지질학회 2000년도 춘계공동학술발표회
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• pp.253-254
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• 2000

• Journal of Sasang Constitutional Medicine
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• 제11권1호
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• pp.41-61
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• 1999

The purpose of this article is to investigate Lee Je-rna'os viewpoint of Morpho-Image. In the first place, I will define the viewpoint of Morpho-Image as the the structure of recognition and study it through bibliographic study on Lee Je-ma's work. The conclusions summarized as follows; 1. The structure of recognition, represented in "Gyukchigo(格致藁)" "Dongyi Soose Bowon Sasang Chobonkyon(東醫壽世保元四象草本卷)", is based on Taigi(太極), Liangyi(兩儀), Sasang(四象). There are the mind of Taigi(太極), the mind of Liangyi(兩儀) separated from Taigi(太極), the mind of Sasang(四象) separated from Liangyi(兩儀). The mind of Taigi(太極) is the mind of center, the mind of Liangyi(兩儀) is the mind of the mind and body(or the wisdom and action). Two axis, the mind(or wisdom) and the body(or action), cross and make Sasang(四象), affair-mind-body-object which classifies all affairs and objects of humans, society, and the universe as four types. 2. Lee Je-ma summarized everything in view of Sasang(四象), Sasang(四象) in view of Liangyi(兩儀), Liangyi(兩儀) in view of Taigi(太極). 3. The procedure of recognition above is described in , , . Such is transformed in terms of human body and described in .

• Journal of the Daesoon Academy of Sciences
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• 제44집
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• pp.1-52
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• 2023

Incantations are reflected in the fundamentals of the Daesoon faith system and are, thus, key to its understanding. Jeungsan, the yeonwon (fountainhead, 淵源) of the Daesoon faith, created new incantations or transformed existing ones that had been used in old religious traditions such as Buddhism and Daoism. However, there has been no in-depth academic research on Jeungsan's incantations until now. This study aims to academically clarify the incantatory archetypes of Jeungsan's incantations based on documents published until the 1970s. Jeungsan's incantations are then compared to those of Mugeuk-do (Limitless Dao) in the 1920s and Taegeuk-do (Great-Ultimate Dao) in the 1950s. Jeongsan's transformed incantations are analyzed through this process. Jeongsan reflected the faith system in Jeungsan's incantations during the period of Mugeuk-do. He transformed the incantations to achieve his goal and realize his wishes by arranging terms that referred to himself before the optative words of the incantations. Jeongsan made several changes to the incantations in the 1950s. First, the majority of incantations used in Mugeuk-do were discarded. This meant making partial changes to the faith system by reflecting awareness because the corresponding incantations were no longer necessary as the Degree Number calibrated by Jeungsan had been realized. Second, Jeongsan organized the incantations in use and institutionalized their instructions. This reflected the essential doctrinal system of the Daesoon faith, namely the completion of the true dharma by Jeongsan. Considering this doctrine, that is, the Fifty Year Holy Work (五十年工夫), the true dharma can be presumed to have been realized before the death of Jeongsan. Accordingly, the institutionalizing and organizing of the incantations were indispensable until the mid-to-late 1950s. Jeongsan, the founder of the Daesoon order, posited himself as the successor of religious orthodox lineage and as the figure who would complete the true dharma by realizing the Degree Number calibrated by Jeungsan. Therefore, Jeongsan interpreted Jeungsan's incantations to be a rough sketch of the Daesoon faith system that had been drawn for him in advance by Jeungsan. Accordingly, Jeongsan transformed Jeungsan's incantations and used them to realize the Degree Number, which Jeungsan had planned. Simultaneously, Jeongsan declared that he would fulfill the Degree Number and establish the true dharma by changing those incantations.

• Journal of the Daesoon Academy of Sciences
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• 제47집
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• pp.65-103
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• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.

• Journal of the Mineralogical Society of Korea
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• 제16권3호
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• pp.265-280
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• 2003

The Mugeuk mineralized area that associated with the pull-apart type Cretaceous Eumseong basin is composed of several gold-silver vein deposits that are emplaced in late Cretaceous biotite granite. The gold-silver deposits in the area show various hydrothermal alteration zones as well as Au/Ag ratios and ore mineralogy. The Geumbong mine showing relatively high gold fineness is composed of multiple veins and show alteration pattern; vein \longrightarrow phyllic \longrightarrow subphyllic \longrightarrow propylitic \longrightarrow subpropylitic zone. In contrast, The Taegeuk mines show the low fineness values, in far southern part are characterized by increasing tendency of simple and/or stockwork veins. The deposit displays alteration pattern; vein \longrightarrow propylitic \longrightarrow subpropylitic zone. Variations of alteration zone with depth show that phyllic zone are dominant in deeper level and propylitic zone sporadically overlapped by argillic zone are dominant in shallow level. The differences of alteration pattern between the gold-silver deposits are reflect the evolution of the hydrothermal fluids; the ore-forming fluids of the Geumbong mine are at relatively high temperature and salinity and highly-evolved meteoric water, developing phyllic zone, the Taegeuk mine containing greater amounts of less-evolved meteoric waters shows relatively low temperature and salinity in ore-forming fluids, developing propylitic zone. The various physicochemical environment for gold-silver mineralization in the Mugeuk mineralized area is due to proximity from heat source area (Mugeuk mine) to marginal area (Taegeuk mine) in a geothermal field. Therefore, it is suggested that the criteria for project exploration in the area are to focus on the area proximal to heat source and phyllic zone.